What does let it not be unimportant in your eyes mean? It means that it is very difficult to reach a state in which a person considers himself lower than others. He thinks that he deserves more than the rest and needs special conditions because only then will he be able to work.

He thinks that the Creator must relate to him differently; otherwise, he will not be able to move from his place. When he looks at other people, he thinks that perhaps they can work without these demands, but he cannot.

Every time he puts forward preliminary conditions, whether he admits it to himself or not. But if he has the demand that only then will he be able to perform some work, this means that he has “pride,” and until he throws this demand out of his heart, he will not be able to advance.

“Pride” is a state that a person usually does not want to admit, and cannot clearly define. It seems to him that everything is fine with him, that he is like everyone else.

But if his work is contingent upon preconditions, without which he cannot give his whole heart, literally his soul, and be devoted to advancing toward the goal, if he sets conditions that the Creator supposedly must first fulfill, then he can wait a long time, and until he annuls all these conditions, he will not be able to advance.

Nevertheless, a person rarely admits this to himself. It is a special inner state when, without realizing it, he sits and waits for something, and only afterward plans to start working. In such a state, he is not at all in connection with the Creator. This state is called “pride,” and then the Creator likewise puts on a mask of pride, and does not want to be in connection with a person who sets conditions.

It is not for nothing that it is written that one must relate to the work “like an ox to the burden and a donkey to the load,” without preconditions, and regardless of the state in which the Creator has placed the person. As soon as he, after having determined his state, agrees to accept the work without thinking, and without making additional calculations, this means that he has removed his pride. Even if he is in the worst possible state, the Creator is in it, is connected with him, and helps him.

One can remove pride, and pull oneself out of the state in which one sets preliminary conditions for advancement only by coming to know the greatness of the Creator.

When a person wishes to feel His greatness and remove his pride—as must happen since there is no other force that would compel him to do this—then he says to the Creator: “Reveal Yourself to me, and I will be able to get rid of my pride, and will not set conditions in the work.” If he truly asks, then the Creator will help, and will reveal Himself to him.
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From Daily Kabbalah Lesson on 7/15/26, Rabash, Article 24, 1989 “What Is “Do Not Slight the Blessing of a Layperson” in the Work?”

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What are law and justice? Essentially both of these stem from judgment. In order to exist in a state of eternity and be worthy of one’s purpose, the desire to receive must undergo corrections. These corrections are restrictions and transformations, and this is precisely what constitute law and justice.

In fact, when we think that we are working against ourselves, that is, against our desire to receive, it turns out to be the opposite. We say that a person must attain the names of the Creator, know that He is good and does good, that He is just and merciful, and so on.

These words are not precise and do not convey the true sensations. When a person truly attains the holy names of the Creator, these words are perceived by him in an entirely different way, because attainment takes place according to the law of equivalence of form, the equivalence of properties.

Therefore, the attainment of the holy names is taking upon oneself the corrections called the holy names of the Creator. When a person attains what the Creator’s attribute of mercy is, to that same extent he himself becomes merciful. In order to attain what “merciful” means, he must become merciful.

Everything is attained according to the equivalence of qualities. That is, the attainment of a certain name of the Creator means that a person has become the bearer of that name. This is called, “And the name of the Creator shall be upon you,” and then, as it is said, “the Klipot shall fear you.” Thus, a person who attains the Creator’s attributes acquires those very attributes.

The Torah tells us about the attainment of the holy names: “Taste and see that the Creator is good.” “Taste and see” means that the Torah makes a person good, and ultimately, like the Creator. For the Creator is the general light clothed in all 613 corrections that a person performs upon his 613 desires.

These actions, taken together, are called the 613 Mitzvot, and in each of them there is a particular light corresponding to a specific correction. When a person completes all the corrections, the general light that clothes within him (NRNHY) is called the Creator. Baal HaSulam writes about this.

What must be done for this? Zeir Anpin is called justice and Malchut is called law. Thus, Malchut, which is law, must become like justice. For this, it must adopt, through faith above reason, the properties possessed by Zeir Anpin, that is, adopt the properties of the upper degree.

Above one’s degree means above one’s own reason, because reason determines the essence of the degree. Therefore, justice must correspond to law.

What does “justice as law” mean? The properties that exist in Zeir Anpin must become the law, that is, the properties of Malchut. Ultimately, the unity of law and justice—Zeir Anpin and Malchut—reveals all the Creator’s attributes to the created being.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that ‘Law and Ordinance’ Is the Name of the Creator in the Work”

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Question: How does the revelation of the Creator’s face as good in His governance take place? After all, everything that is attained is attained through faith above reason, as if we do not wish to reveal Him directly.

Answer: If a person directs himself toward the fact that he absolutely wants to reveal the Creator’s attitude toward him, and not only toward him, then, according to the intensity of his yearning and desire, he evokes the Creator’s response.

Thus, he turns to the Creator with a question in order to know the Creator’s attitude toward him, and he receives an answer.
[350424]
From the Daily Kabbalah Lesson 12/2/25, Baal HaSulam “Introduction to The Study of the Ten Sefirot”

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Talks about the Steps of the Ladder, Part 180

Why Is There No Forceful Means Against Slander?

There is indeed a forceful means against slander. It is possible to simply not listen. We cannot destroy slander, because we have insufficient strength to do so, since slander speaks from within nature. We can only ask the Creator to change our nature, and thus replace slander with speaking well of others. A person individually would never be able to do this on their own.

It is impossible to subdue slander in any other way, because it cannot be confronted on the human level, because on that level it is always right. On the surface it indeed appears as though we can attain money, honor, knowledge, security, and health through various accepted means. Moreover, when people try to attain these through conventional pathways, they see that it is impossible to solve problems through the intellect. Therefore, the intellect cannot solve anything, but we must reach this realization by ourselves through scrutiny.

With what do we make such a scrutiny? Precisely with this slander, but on condition that we channel it for our benefit. Then we see that its existence is meant to help us recognize the evil. In other words, slander must be under our control, and then we realize that slander is “a help against Him,” which is very good.

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